Sivarama’s reminisces about Jayalakshmi and her marriage with Raja Surrendar Singh, Raja Ashok’s ancestry, their submissive nature, and how they yielded to the Mughals. As a corrective step, to remove an old misunderstanding between their families, Jayalakshmi’s father Sunder Ajit Singh invites Raja Ashok for a tiger hunt. Descriptions of the tiger hunt and Siva’s meditation occur in parallel vein. There is a description of Jaya’s ill health and hospitalization in London Bridge Hospital. While Dr. Hutchinson examines Jaya; Siva and Raja Ashok talk on diverse topics such as Nehru, Jahanara, Jews, Pandavas, and Kauravas.
However, Rama and Sita’s marriage, which composes the bulk of the epic, overshadows Ahalya’s story to provide a vision of passionate, forgiving, and loving Hindu marriage. Rama, the “ideal man,” and Sita, the “ideal woman,” are models for all Hindus, and their marriage is no different. Their story emphasizes the positivity of both men’s and women’s feelings and sexuality, encourages peaceful negotiation between partners, and presents husband and wife as needing each other
"As time passed and the boy remained unfriendly and sulky, when he proved arrogant and defiant, when he would do no work, when he showed no respect to the old people and robbed Vasudeva's fruit trees, Siddhartha began to realize that no happiness and peace has come to his son, only sorrow and trouble" (Hesse 118). Siddhartha didn't care that his son was unhappy, he was just happy that he was there with
“In the shade of the house, in the sunshine on the river bank by the boats, in the shade of the sallow wood and the fig tree, Siddhartha, the handsome Brahmin’s son, grew up with his friend Govinda” (3). As Siddhartha is disheartened with his normal life. He has this desire to quench the thirst of finding himself spiritually. “It often seemed near--the heavenly world-- not one who had completely quenched the eternal thirst”(8). The first part of his journey he departs from his restricted life with his father and goes and lives with the samanas becoming an individual.
The utilization of symbolism show both Siddhartha and Hesse rebellious ways. For example, to some a smile is just a facial expression, however in the novel Siddhartha, a smile represents peace and unity. Moreover, in the novel, Vassudeva, Gotma Budda, and Siddharta soon become recipients’ of the power and symbolic meaning of the smile. These characters, reached the final state of serenity and enlightenment, followed by a smile that depicts self-approval and affinity. In chapter 3 of the novel, Hesse states, “I have never seen anyone gaze and smile like that, sit and stride like that, he thought.
He refuses to give in to the demand of his brother Bharatha and all the people he has brought with him to come back to Ayodya. He also refuses to let his personal feelings for his wife stand in the way of taking necessary measures to make sure that the credibility and goodwill of the dynasty is not besmirched. Combined with this is his personal humility. While wandering the forest in search of Sita, Rama and Lakshman come across an old woman from a lower caste, a hunter named Sabari. She is an ardent fan of the beloved prince of Ayodhya, and invites the brothers to rest in her humble abode.
Disguised as his charioteer, Krishna explains how one should follow one’s calling in life and for Arjuna this is as a warrior. Humans experience repeated lives and deaths and Krishna expounds upon the transmigration of souls. He also reassures Arjuna that the divine love ensures that God will manifest in any epoch when humans are in need of illumination. In the philosophy of Bhagavad-Gita, the Hinduism teachings are included in the form of Krishna’s teachings on Arjuna. Krishna taught Arjuna that the dead of that person is like taking the clothes off.
So poets started writing the poems in the favour of Kings, extrapolating their powers and tried to please them more and more by appreciating their work and power. Soon they started considering their king as almighty god, and hence this fact can be clearly seen in text and in whole mahabharata.
Kew words: Imagery, perceptual, enthusiastic, sentimental, conventional, compound. Swami Vivekananda is the poet of most profound sense of being, available in every part of the universe. His poetry is not the simple introduction of dry philosophical viewpoint; it is garbed in the decorations of symbolism and talk. In the determination of the topics, he is a work of art yet his treatment to the subject leads him to the sentimentalism. Arabati Pradeep Kumar apropos remarks, “The poems of Vivekananda are rich in lyrical quality as the ancient epics of the Hinduism were perfect in the subtleties of style and diction and carry out the qualities of spontaneity, lucidity, symbols, images, metaphors and similes which enhance the poetic beauty of his poems.”(101) The reason for the present paper is to clear up the symbolism, display in the poems of Swami Vivekananda.